THE RESTORATION OF THE GOSPEL
BY OSBORNE J. P. WIDTSOE, A. M.
Principal of the Latter-day Saints' High School
Salt Lake City, Utah
AN INTRODUCTION BY JOSEPH F. SMITH, JR.
Of the Quorum of Twelve Apostles
SALT LAKE CITY, UTAH
1912
TO MY DEAR MOTHER, WHO LED ME TO THE LAND OF THE RESTORATION, THIS BOOK IS AFFECTIONATELY DEDICATED.
FOREWORD.
The following chapters on the subject of the Restoration are the outcome of an invitation to write, during the winter of 1910-11, a series of lessons for the Young Ladies' Mutual Improvement Association. Chapters two to nineteen, inclusive, were written for the Association and were printed, substantially as they appear in this book, in the Young Woman's Journal. Chapters one, twenty, twenty-one and twenty-three, were prepared especially for this volume. Chapter twenty-two appeared as an independent article in the Improvement Era some years ago.
The brief treatment of the Restoration of the Gospel herewith presented to the public is not intended to be in any wise a history of the Church of Jesus Christ of Latter-day Saints. It is at most a story of the Restoration. It presumes at the outset that something has been restored. It relates how this something was restored. Every missionary of the Church of Jesus Christ of Latter-day Saints has met these two questions when he has preached abroad the Gospel of the Restoration:—What was restored? How was it restored? These two questions the following chapters attempt to answer in part. They consider the actual restoring of the necessary priesthood and authorities to officiate for God, in God's stead; they consider the organizing of the Church, of the quorums of the priesthood, of the auxiliary associations, and of community and family life. Indeed, these chapters are essentially the story of the restoration of divine authority and correct organization. With these things restored, it became necessary to set the world right in its knowledge of God, and in its conception of the duties of man, and his relationship to the kingdom of God. But these questions concern another phase of the story of the restoration and must be left to a later book.
It is with pleasure that I acknowledge here my grateful appreciation of the encouragement and assistance given me by my friends. The General Board of the Young Ladies' Mutual Improvement Associations and the Guide Committee read the original manuscript. Elders Rulon S. Wells and Joseph W. McMurrin, the Journal Committee appointed by the First Presidency, also read and criticized the original manuscript. Finally, Elders Charles W. Penrose, George F. Richards, and Joseph F. Smith, Jr., read, by appointment of the First Presidency, the complete manuscript as it was prepared to appear in book form. I wish to thank all these brethren and sisters for their generous assistance and invaluable suggestions. But while these committees have read the manuscript and have passed favorable judgment upon it, it must be remembered that the author alone is responsible for all errors here to be found. Finally, I wish publicly to acknowledge my gratitude to my brother. Dr. John A. Widtsoe, and to my mother, Mrs. Anna K. Widtsoe, for much valuable help; and to my wife for her untiring devotion and zeal in reading and correcting and perfecting. Were it not for the encouragement of these many friends, I should not dare venture to put forth the following chapters in book form.
O. J. P. W.
Salt Lake, Utah. Jan. 21, 1912.
CONTENTS.
[II. A Vision of the Father and the Son ]
[III. Seven Marks of the Great Apostasy ]
[IV. The Restoration Predicted ]
[VIII. The Higher Priesthood ]
[IX. The Church of Jesus Christ ]
[XIII. Sacred Writings of Old ]
[XIV. A Sacred Book of Today ]
[XVI. The Fathers and the Children ]
[XVII. The Gospel Brotherhood ]
[XVIII. A New and Everlasting Covenant ]
[XX. In the Mouths of Witnesses ]
[XXI. Further Witnesses to the Restoration ]
[XXII. The Test of Section Sixty-seven ]
[XXIII. The Testimony of the Martyrdom ]
INTRODUCTION.
Was there any need during the early part of the nineteenth century of the Christian era for a restoration of the Gospel? Was there at that time any need for a re-establishment of the Church of Jesus Christ? These are vital questions that mean everything to the people of the world. If the Gospel, as it was established by the Son of God, remained on the earth from that day until the present, there was no necessity for, and there could not have been, a restoration. If the Church of Jesus Christ remained on the earth intact from the days of the Savior's ministry when He commissioned His Apostles and sent them into all the world to preach the Gospel, until the present day, it could not have been reestablished. If the Church did remain, undefiled—the guardian and advocate of the Gospel—then there was no need of the so-called "reformation" of the middle ages. If the Church was taken away from the earth, and the Gospel replaced by another which was a perverted, defiled, and man-made system, nothing short of a restoration would bring back to mankind that which was lost. Protestantism and the "reformation" did not and could not remedy the evil.
That there was a need of a restoration of the Gospel and a re-establishment of the Church, with the accompanying Priesthood and power, is attested both by the pages of history and the doctrines and practices of the religious world; for these things point unmistakably to the fact of a universal departure from the Gospel and the Church established by the Redeemer. That such a condition would be, was clearly pointed out by many of the ancient prophets, who also foretold the restoration that should take place previous to the second coming of the Son of God. How any intelligent person can read and reflect upon the many events that have taken place since the days of the establishment of the Church by our Lord, to the present time, and not fully realize that there was a universal departure from the true faith, is a mystery. The strife, bloodshed, murders, bigotry and superstition, that prevailed in the name of the Christian religion, point conclusively to a departure from the faith. The pomp, the pride, the improper exercise of authority, the changed ordinances and the weaving of pagan philosophy into the religion of the people, the creation of new offices in the ministry, and a thousand and one other things in the practices and worship of those who professed to be followers of the Lord, prove beyond reasonable question, the departure from the Gospel that has been established by our Savior in the days of his Apostles, and the absolute necessity of a restoration.
For many ages following the departure from the Gospel as it was introduced by the Author of our Salvation, the world was under the bondage of sin. All mankind, both clergy and laity, were united in the fallacious belief that the canon of scripture was full and complete; and, notwithstanding the predictions of those scriptures to the contrary, had declared that there was to be no more revelation, neither ministering of angels nor other heavenly manifestation of divine will. Such things, said they, were no longer needed and had been done away. The people, surrounded by spiritual darkness, were dependent upon the dead letter or the written word, as that word was interpreted by man-appointed and worldly-taught priests. Men who denied the authority and power of the holy Priesthood had taken honor unto themselves, changing the law and ordinances to suit their own convenience. There was no vision, and the people were perishing because none were sent with authority to teach them the order of heavenly things. The Holy Spirit that was promised the true disciples by the Lord, as a guide into all truth and which should show them things to come, and would testify of the Father and the Son, had been withdrawn from mankind because of iniquity and transgression. Spiritual darkness was supreme. Pernicious superstitions and false traditions possessed the hearts of the people. For a long time, principally during the "dark ages," individuals were forbidden even on pain of death, the sacred and divine right of free thought and action. They were even denied their inherent right to approach the throne of grace, read the scriptures, or give vent to their heartfelt desires before the Lord in any manner not approved by the ruling power that had fettered all men with its chains. The least expression of free thought, of suspicion, of heretical belief, even if it was without foundation in fact, was sufficient to commit the offending person to the torture of the rack or perchance the burning stake. Thousands upon thousands died martyrs at the hands of bigotry and superstition, wrongfully in the name of the Christian faith. Secret and individual prayers offered in a way not prescribed by the priests of religion who controlled absolutely in such things, were considered a menace to the welfare of the Church. For there was a church; one of great wealth and splendor that held sway over all the Christian world. Rulers of powerful nations paid homage to it, and at times were publicly humiliated by its head whom they had angered, for by him kings were made or dethroned at will, so great was his worldly power. But this church was without divine authority. It had no divinely appointed Priesthood. Its doctrines were perverted, and before it the people bowed in submission in fear and trembling.
This awful state of affairs brought about the "reformation," when the Lord raised up courageous men to shatter these fetters of bondage, that freedom might be given to the people and the way prepared in part for the re-establishment of truth, when the proper time should come. But Luther and the other "reformers" were without the power and authority to act in the name of the Lord. They, themselves, interpreting the scriptures according to their human understandings, fell into many grievous errors and established conflicting creeds until the world was filled with churches and with priests who drew near to the Lord with their lips, but were far removed from Him in their practices.
This was the condition of the religious world early in the nineteenth century when the Lord revealed Himself to the youthful prophet, Joseph Smith.
Joseph Smith did not come into the world merely as a reformer of false religious forms and practices. He came in fulfilment of prophecy, as a restorer of the true faith and worship of the Master, and to prepare the way before His second coming. He came to usher in the glorious dispensation of the Fulness of Times; that dispensation of the Gospel spoken of by the prophets of old as the "time of restitution of all things." The time, as Paul said to the Ephesian Saints, when "He [the Lord] might gather together in one all things in Christ both which are in heaven and which are on earth even in Him." He came to organize the Church with the same officers, power, gifts and blessings that it possessed in the primitive days. He came to prepare the way for the millennial reign of universal peace by establishing anew the Holy Priesthood with all its offices and powers—that authority by which men officiate in the name of the Lord and their acts are valid in the heavens. For, unlike the reformers, he was duly commissioned with this authority which he received under the hands of heavenly messengers who rightfully held it and were sent to bestow it upon his head. Like the ancient prophets, he had the right to point out flagrant and persistent errors in the doctrines of the churches, and the power to teach them the true form of worship. He was commanded of the Lord and commissioned to preach the Gospel and baptize the repentant believer for the remission of his sins. He came as a new witness for the Father and the Son, and testified afresh to all the world that Jesus was the Christ, the only begotten Son of the eternal Father, who came to redeem the world from sin. For he beheld the Father and the Son, and was commanded to bear witness that they live. He shattered the notion which universally prevailed that the Father, the Son and the Holy Ghost, constitute one being, "without body, parts or passions." He taught man that he was formed in the image of the Father, and that the Father and the Son were personages with bodies that were as tangible as man's. He destroyed the falsehood that little children were not redeemed through the blood of Christ without baptism and went to eternal torment if they died without being christened by a minister. He taught the world that infants were without sin. He taught that baptism was for the remission of sins and was immersion in water, and to be valid must be performed by one who was properly commissioned to administer that sacred ordinance. He overthrew the prevalent belief that sprinkling or pouring of water on the head was recognized by the Lord as baptism. He taught that a man could not be saved without repentance—that confession of belief in the Savior was not enough to save him. He, with others, received the keys of authority held by all the ancient prophets in their various dispensations, by the laying on of their hands, in fulfillment of the promise that there should be a restoration of all things. Among these prophets of old who came to him was Elijah, who committed unto him the keys of his dispensation as spoken of by Malachi, to turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest the whole earth be smitten with a curse at the coming of the great and dreadful day of the Lord. Thus was introduced into the world again the doctrine of universal salvation—the doctrine that the dead also may hear the truth and be redeemed from sin on condition of their repentance and acceptance of the ordinances performed by the living in their behalf. He taught the eternity of the marriage covenant, and the perpetual union of the family in the Celestial Kingdom of our Father, when the contracting parties are sealed by the spirit of promise by one holding the divine authority to officiate in these sacred ordinances. He taught the literal gathering of Israel and the restoration of a remnant of the Jews to their promised land and the rebuilding of Jerusalem as a holy city. He gave to the world the Book of Mormon, a sacred history of the ancient inhabitants of America, which contains the everlasting Gospel as it was taught to them. He overturned the long-cherished error that the heavens were as brass and no more revelation was to be received from on high. Many other marvelous truths he taught to mankind as he received them through divine revelation, correcting false beliefs and placing again in the reach of the people the means of escape from their sins and the judgment to come on condition of their repentance. Great was the work that he performed under the direction and inspiration of the Lord who commissioned him and ordained him to stand at the head of the Dispensation of the Fullness of Times, holding the keys of power and authority on the earth to officiate in Jesus' name.
He should have been heralded by all the world as its greatest benefactor since the days that redemption was made by the Son of God. For he did more for the salvation of men in this world than any other man, save Jesus only. Yet he was reviled, persecuted, and finally martyred by wicked men and sealed his testimony with his blood which testament is of force and will stand against all who reject his message, at the last day at the judgment bar of God. Notwithstanding the opposition that was made against him and his work and the persecution he received from bigoted men, his teachings and the work that he accomplished still live and are triumphant over every opposition and attack that has been made against them. It must be so, for it is the truth from heaven that he established, and it will prevail and flourish until it conquers all things and fills the earth to the universal praise and glory of the Father.
This book, prepared by Elder Osborne J. P. Widtsoe, dealing with the important subject of the restoration of the everlasting Gospel, should be read and its contents carefully considered by those who are seeking after truth. It treats the restoration clearly, and places before the people many things that have not been generally considered heretofore. It will be a means of strengthening the faith of the youth of Israel and will impart information that is invaluable. May the spirit of truth accompany the work and rest upon all those who diligently read it with a desire to learn of and profit by the restoration of the Gospel!
Joseph F. Smith, Jr.
The Restoration of the Gospel
I.
A RELIGIOUS REVIVAL.
The Smiths little thought when they moved in 1818 to the township of Manchester, that their name would soon become known for good or for ill the world over. The years before had been years of honor and distinction in the community where they had lived. Robert Smith—the first of the family in America—had emigrated from England in the year 1638; and for four generations his posterity lived in the little town of Topsfield,[A] Massachusetts. They tilled the soil with faithfulness and prospered, and were respected by their neighbors. All of them were patriots, devoted to the cause of American liberty; some of them served with courage and distinction in the great War of Independence. But when the war was over, they retired to their farms—to their daily, honorable toil. The head of the Smith family in 1818 was born in Topsfield, too, in the year 1771. When a young man, however, he moved with his father to Tunbridge, Vermont. There, young Smith acquired a farm of his own, and married. There, through the trickery of his associates in a commercial enterprise, he failed. But he paid honestly every debt. He sold his farm; he sold his horses and his cattle; he sold all that he had, and set out empty-handed for Palmyra, New York, to start life anew. Two hundred acres of forest land he cleared and put under cultivation. Then, in common with many others who were pioneering in New York, Smith lost the newly broken farm because he could not meet the final payment. Nothing daunted, however, Mr. Smith moved with his family to Manchester township. There he secured a comfortable farm of sixteen acres, and prepared to continue the quiet life of honest toil and prosperity that had characterized his family since Robert Smith first set foot on American soil. There was nothing about the Smiths in 1818 to indicate that their name would ever become known beyond their immediate neighborhood.
[Footnote A: Robert Smith purchased two hundred eighty acres of land partly in Boxford township, partly in Topsfield. For this reason he was called Robert Smith of Boxford.]
In the spring of 1820, however, Manchester, with other parts of western New York, was swept by a wave of religious revival. Religious revivals were not uncommon in the century that is past. The people of the Christian world were then more susceptible to religious emotion than they are today. Those of the American frontier were especially very generally devoted to the cause of religion. They read the Bible prayerfully, and they attended to the worship of God on the Sabbath day. But they did not, of course, understand perfectly the Gospel of the Lord Jesus. Disputes arose often among them—disputes on questions of doctrine between the votaries of the various denominational sects. For then, as now, there existed an unauthorized number of differing creeds. And these disputes led often to unfortunate defections. Truly, the house of God should not be a house of turmoil; when strife and confusion arose, it is no wonder that many, who looked for peace and order, should become indifferent to the affairs the Church. When there was but one accepted Christian church, and that one universal in its authority, it was still sufficiently difficult to secure faithful observance of church ritual. When the Christian world became broken into hundreds of contending sects—and no one of them nearly universal in its authority—it became measurably more difficult to hold the religious interest of the people. It was, then, when there occurred a kind of apostasy from spiritual things that religious revivals were held such as that which came to Manchester in the spring of 1820.
The revival movement of that year seems to have originated with the Methodists in the winter of 1819. Rapidly, however, it spread from sect to sect, and from village to village, until every denomination in western New York was affected by it. The ministers—most prominent among whom were the Reverend Mr. Stockton of the Presbyterian church and the Reverend Mr. Lane of the Methodist church—united in the effort to bring about a spiritual awakening. They did what lay in their power to do to inspire religious enthusiasm. They professed that they cared not with what sect a man might later ally himself, so only he "got religion" and became "converted." Thus, the Methodists, the Presbyterians, the Baptists, and all other denominations there represented, seemed to co-operate unitedly, and in love, to bring about the greatest good for the people concerned.
And the people responded encouragingly to the efforts of the ministerial body. Those who lived in the cities attended the revival meetings in throngs; those who lived far away flocked to the larger centers to take part in the spiritual awakening. The leaders preached eloquent, emotional sermons. They marshaled their arguments with masterly skill. They wrought upon the fears of the people till they became stirred to the very depths of their souls. Often these revival meetings were productive of marvelous manifestations. The great revival of Kentucky, in 1800, seems to have been in a way the beginning and inspiration of a long series of revivals in following years. The meetings held there were typical of the revival in general; we turn to descriptions of them to learn how they were conducted, and how they were characterized. Professor J. B. Turner of Illinois College says, "The people were accustomed to assemble, sometimes to the number of ten or twelve thousand, and they often continued together, in devotional exercises, for several days and nights. Here the people were sometimes seized with general tremor, the pulse grew weaker, their breathing difficult, and, at long intervals, their hands and feet became cold, and finally they fell, and both pulse and breath, and all symptoms of life forsook them for nearly an hour, during which time they suffered no pain, and were perfectly conscious of their condition and knew what was passing around them.
"At one time during service, several shrieks were uttered, and people fell in all directions. Not less than one thousand fell at one meeting. Their outward expressions of devotion consisted in alternate singing, crying, laughing, shouting, and every variety of violent motion, of which the muscular system is capable. These violent motions they soon became unable to resist. They were violently thrown upon the ground by the convulsions, where their motions 'resembled those of a fish upon land.' This disease lasted through several years, in some cases, and propagated itself by sympathetic imitation, from one to another,[B] with astonishing rapidity; in crowds, and often in small assemblies."[C]
[Footnote B: The italics are the present writer's.]
[Footnote C: Turner, "Mormonism in All Ages" (1842), pp. 272,273.]
Another professor, writing of the same remarkable phenomena, says, "It happened that in the summer of 1799 two McGee brothers, William, a Presbyterian, and John, a Methodist, when crossing the pine barrens in Ohio, determined to turn aside and visit a sacramental solemnity at Red River. * * * Several preachers spoke. First John McGee, the Methodist, and never, as he says himself, did he preach with more light and liberty. Then his Presbyterian brother and the Rev. Mr. Hodge spoke with much animation and power. While the latter was discoursing, a woman in the east end of the house, unable to repress the violence of her emotions, gave vent to them with shoutings loud and long. At the close of the sermon the other ministers went out, but the two McGees and the people seemed loath to depart. 'William felt such a power come over him that he quit his seat and sat down on the floor of the pulpit, I suppose not knowing what he did. A power which caused me to tremble was upon me. There was a solemn weeping all over the house. At length I rose up and exhorted them to let the Lord God Omnipotent reign in their hearts, and submit to Him, and their souls should live. Many broke silence. The woman in the east end of the house shouted tremendously. I left the pulpit and went through the audience shouting and exhorting with all possible ecstasy and energy, and the floor was soon covered with the slain.' * * * Upon the return home, they rushed into the arms of their friends, shouting and telling what wonderful things God had done for their souls."[D]
[Footnote D: Davenport, "Primitive Traits in Religious Revivals," pp. 69, 70—Resume of a letter written by John McGee.]
It was such a revival movement as this that came to Palmyra and Manchester in 1820. "The seriousness began at Palmyra," we are told. "The youth and children seem to be roused up to enquire, What must we do to be saved? A few drops from the cloud of glory have fallen upon Pittstown. There is uncommon attention to public worship in Canandaigua. It has been difficult during the winter to get places large enough to accommodate, or even contain the people. The countenance of many show how anxious their minds are to know how they may flee from the wrath to come."[E]
[Footnote E: J. H. Hotchkin, "A History of the Purchase and Settlement of Western New York," pp. 36, 37.]
And thus the revival progressed from day to day, the ministers working harmoniously together in the common purpose of waking the spiritual interests of the people. When, however, the time came for those who had "experienced religion" to profess their party allegiance, it became apparent that the seeming good-will between the sects did not extend below the surface. The ministers began then to contend one with another. The noise and confusion of the sometimes fanatic gospel meetings had been great; but the confusion that followed now was greater and of a more serious kind. Standing in their tent-doors, as it were, the ministers cried to the sorely perplexed new converts, "Lo, here is Christ!" "Lo, here." "The Reverend Mr. Stockton * * * insisted that the work done was largely Presbyterian work as he had been a dominating influence in the movement, and presided at the meetings. The Reverend Mr. Lane of the Methodist church preached a sermon on the subject, 'What Church Shall I Join?' He quoted the golden text of James, 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.'"[F] And to the confusion of the scene was added bitterness; for, not only did the newly converted not know with what church to associate themselves, but the pseudoministers of God strove among themselves, the one maligning the other. From a well-meant spiritual revival, begun in religious zeal and conducted apparently in brotherly love, there resulted finally bitterness and contention because there was no unity among the professing followers of Christ. The newly converted were hardly better off after their conversion than they were before it.
[Footnote F: B. H. Roberts, "History of the Mormon Church," in Americana. Vol. IV, No. 6, p. 614.]
Meanwhile, there was present during this strenuous religious revival in Manchester, a rather serious-minded boy of some fourteen years of age. He was the fourth child of the Smiths. The Smiths themselves were in the main attracted by the doctrines of the Presbyterians. But Joseph did not know what he should do. He attended the revival meetings. He witnessed the violent manifestations of religious emotion. Undoubtedly, he was deeply affected at times by the excessive demonstrations of his associates and friends. But through it all, he maintained a perfect self-control. Never once was he so overcome by his emotions that he took part in the excitement of his friends. He stood calmly, thoughtfully by—a spectator, puzzled, perplexed. "During this time of great excitement," he wrote in his manhood, "my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect; but so great were the confusion and strife among the different denominations that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others."[G]
[Footnote G: "History of the Church," Vol. I, pp. 3,4.]
Under such conditions it is hardly to be wondered at that the boy was troubled in mind. The wonder is that he, too, was not overcome by the emotional excitement of the day. Perhaps no fact of psychology is better established than this, that the mental and nervous organizations of like-minded people "respond in like ways to the same stimuli." With the religious folk of the Manchester revival this boy was undoubtedly sympathetically like-minded. Yet, he did not yield to the emotional impulses that seized upon his friends; and that, too, in spite of the fact further asserted by psychologists and sociologists, that sympathetically like-minded people "are not likely to have their primitive and instinctive nervous tendencies and mental traits under the governance of the higher inhibitory centers;" and that "the nervously unstable, the suggestible, the inexperienced[H] [are] affected by the highly emotional revival earlier than the dignified and intelligent people of judgment and standing."[I] This boy of fourteen years was inexperienced; his standing in the eyes of the world was nil; yet, his primitive and instinctive tendencies and mental traits seemed to be well under the governance of the higher inhibitory centers.
[Footnote H: Italics are present writer's.]
[Footnote I: Davenport, "Primitive Traits in Religious Revivals," pp. 2, 3.]
Professor Frederick Morgan Davenport, whom I have already quoted, says further in his treatise of the primitive traits of religious revivals, that, "we must bear in mind constantly that the effect of a sympathetic religious movement is greatly increased by the massing of men and women in a psychological 'crowd,' a camp meeting for instance. * * The natural result of the assembling of men in crowds, especially when skilful speakers engage their attention and play upon the chords of imagination and emotion, seems to be the weakening of the power of inhibition in each individual, and the giving of free reign to feeling and imitation. * * * This will be most in evidence among primitive, superstitious and unlettered people, of course, for civilization shows itself in nothing more clearly than in the growing capacity for individual self-control, but they will also appear in the relatively high stages of culture and experience if the combination of conditions, physical, mental and social, is strong enough to develop them. In fact there is no population, there are comparatively few individuals in any population who cannot be swept from the moorings of reason and balanced judgment if brought under the mysterious and potent influence of the psychological 'crowd.'" [J]
[Footnote J: Davenport, "Primitive Traits in Religious Revivals," pp. 9, 10.]
The boy, Joseph Smith, was present in the massing of men and women, in a "psychological crowd," so-called, in a camp-meeting even. There were skilful speakers present to engage the attention and to play upon the chords of imagination and emotion. While he was neither wholly primitive, nor very superstitious, he was, to be sure, unlettered. He had certainly not passed through the higher stages of culture and experience. Indeed, there was present in him a combination of conditions—physical, mental, and social—that would lead one to expect in him the usual display of emotional excitement in a sympathetic religious movement. Yet, he displayed unusual self-restraint through it all. He was not "brought under the mysterious and potent influence of the psychological 'crowd.'" He confesses to experiencing feelings both deep and poignant, and to becoming excited at times; yet he kept himself aloof from all the contending parties. He seemed to possess a strongly developed "capacity for individual self-control." He became somewhat partial to the Methodists; but since he could not determine, amid such scenes of confusion and strife, whether or not they were wholly right, he refrained from allying himself with any sect. While his friends and associates lost themselves in a kind of religious frenzy, this boy, scarce fourteen years of age, asserted his independence of thought and feeling, and held himself aloof from the religious excitement of his day.
However, it must not be forgotten that his mind was exercised over religious conditions. He longed to know the truth. He sought earnestly to find it out. And in a condition of calmness, clearness of vision and perfect self-control—perplexed in mind, but not weakened by emotion or excitement—Joseph Smith, Junior, sought the Lord in prayer.
From that moment, almost, the name of the Smiths became known the world over for good or for ill.
II.
A VISION OF THE FATHER AND THE SON.
It was a clear, beautiful morning in the early spring. Joseph Smith, the boy, awoke from his slumbers with an insistent desire to know what church he should join. The revival was drawing to a close. If he were to be "converted" during the progress of the revival, he must "get religion" soon. Yet, he could not determine which of the contending sects was right. Only one thing seemed indelibly impressed upon his mind. It was the sermon of his friend, the Rev. Mr. Lane of the Methodist church, and the golden text of James. That, especially, seemed to weigh upon him. He found the text in his own Bible, and read again the golden words,
"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."
The words sank deep into the boy's heart. He pondered them earnestly. Surely, he lacked wisdom; for he did not know what he would best do to serve the Lord. Then, if the Lord gave freely to those who asked, and upbraided not, why should he not ask? The question recurred again and again. At length, he determined that he must forever remain ignorant of the truth, or he must seek the Lord in prayer according to the admonition of James. On this beautiful morning in the spring of 1820, then, Joseph Smith retired into the nearby wood to pray. It was the first time in his life that he had made such a venture. "Amidst all my anxieties," he wrote in the story of his life, "I had never yet made the attempt to pray vocally."[A]
[Footnote A: "Pearl of Great Price," p. 84.]
What followed in the sacred grove is best described in the Prophet's own words:
"After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being: from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.
"It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spoke to me, calling me by name, and said, pointing to the other—
"'THIS IS MY BELOVED SON, HEAR HIM!'
"My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right—and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt; that 'they draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.' He again forbade me to join with any of them: and many other things did He say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, 'Never mind, all is well—I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.'"
Such was the first vision—a vision of the Father and the Son. It was the first act in the great drama of the Restoration. Of course, Joseph's friends could scarcely believe that anything so wonderful had happened to him. He related the strange experience to the ministers; but they scoffed at the suggestion of a new revelation. Moreover, they became suddenly possessed of a bitter and inexplicable hatred of the young seer. They made him a public butt of ridicule; they maligned him in their discourses; and they persecuted him when he came among them. For having exercised a remarkable "capacity for individual self-control"; for having sought from the Lord Himself to know the truth; for testifying that he had received the truth in a vision—the boy seer was cast off by his fellow-men and doomed to stand alone. But "I had actually seen a light," he wrote in after years, "and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart. Why persecute me for telling the truth? * * * For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation."[B]
[Footnote B: "History of the Church," Vol. I, pp. 6-8.]
And what really was the significance of this first vision? Of what consequence was a boy's prophetic sight that the world should take cognizance of it? What great far-reaching truths did the vision contain, that the religious world should still writhe under it?
In the first place, the experience of the boy-prophet demonstrated the fact that the word of God is good; it holds for anyone who approaches Him in faith. The sectarian world had come to look upon the Holy Bible as little more than any other book. It was to be read, but not to be believed, so to say. But Joseph took seriously the word of God as announced by the prophet James. The boy prayed earnestly and honestly; and in answer to his prayer came the glorious vision of the Father and the Son. The word of God is truth, not fiction.
Secondly, this first experience of the prophet revealed the fact that spiritual gifts may be enjoyed even in this day by those who seek the Lord in truth. Anciently, men dreamed dreams, saw visions, spoke in tongues, healed the sick, and did many other strange things by the power of the Lord. Just such things may men do now by the exercise of proper faith. It was thus that Joseph gained the spiritual blessings of the first vision.
Then, in this vision was first announced the fact of the great apostasy. Jesus Himself denounced all the denominations of the world, saying that they worshiped Him with their lips but their hearts were far from Him. He admonished the young boy who had sought Him in prayer to join no one of them. Moreover, it appears on analysis of the vision, that Jesus could accept none of the ministers who purported to serve Him. They taught for doctrine the precepts of men. They held no authority from Jesus. And to preach in His name, surely the preacher should hold authority from Him.
Then, this glorious first vision demonstrated the fact of the personality of God. Two heavenly beings appeared before the prophet. They were in form and bearing like men. The one raised His hand and pointed to the other and spoke. The other instructed the boy, as a tutor might instruct his pupil. Moreover, in this same vision was clearly demonstrated the fact that the members of the Godhead are separate and distinct persons.
Finally, the vision established the fact that God can and will speak to man whenever He chooses so to do, in any age. Indeed, when the Church of Christ is upon the earth, there must also be revelation, or communication with God. When revelation ceases, the true church also ceases, for it drifts like a rudderless ship from its course.
These points, then, are demonstrated by the first vision of Joseph Smith:—the word of God is to be relied upon; spiritual gifts will attend the faithful even at the present day; the Christian churches of the world are without authority; the God of heaven is a God of personal, tangible form; the members of the Godhead are separate and distinct in person; and, finally, the Church of Christ must be favored with continued revelation, else it must suffer spiritual death. But all these points were contrary to the doctrines of both Catholic and Protestant churches. In upholding them, the boy-prophet aroused against himself the opposition of the whole religious world. Is it a matter of wonder, then, that the name of Joseph Smith is known the world over for good or for ill? Is it a matter of wonder that the religious world should take cognizance of the boy's prophetic sight, or that it should writhe under the arraignment of the first vision? Is it not rather a matter of wonder and admiration, that the boy, scarce fourteen years old, evilly spoken of and persecuted, should still persist in his testimony that he had seen a vision? And from that first vision what further has grown adds further to the wonder and admiration of the boy selected to usher in another dispensation.
III.
SEVEN MARKS OF THE GREAT APOSTASY.
Perhaps the most important count in the arraignment of Joseph Smith's first vision is that the Christian world has departed from the simple Gospel of the Lord Jesus. "They draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof," the Lord said to the prophet in speaking of the Christian denominations. And, surely, the tumult, the strife, the confusion of such religious revivals as that of 1820, are sufficient evidence that the words of the Savior were true. "One Lord, one faith, one baptism"[A] had been the doctrine of Jesus and the apostles. In 1820, there were many faiths, and many baptisms.
[Footnote A: Eph. 4:1-13.]
That this condition should exist in the religious world of the nineteenth century, was only a natural consequence in the course of history. Jesus and the apostles had taught in early times the Gospel in its pure simplicity. Soon after the passing of the apostles, however, the Christian church had departed from the orthodox doctrines of the Lord, and had become corrupt in many ways. Persecution, waged by both the Jews and the Gentiles, was in part responsible for the great apostasy; but possibly prosperity, and the adoption of Christianity as the state form of worship, were even more productive of a general abandonment of the religious doctrines taught by Jesus and the apostles. In a general way, there are seven points in which the apostasy of the early Christian church is marked.
In the first place, the doctrine of the Godhead became greatly changed soon after the apostolic age. It had been taught that man was made in the image of God; that, therefore, God was a person of body and parts. Jesus, the one perfect man to take upon Him flesh, was in the express image of God the Father.[B] There soon grew in the church, however, diverse opinions of the nature of God. He became an inconceivable immateriality with boundless power. The result in modern doctrine is a kind of divine nonentity, everywhere present yet nowhere to be found—an impossible being with neither shape nor dimension, with neither parts nor passions, but who, nevertheless, abides in an undefined place called Heaven, and loves the children of earth. Moreover, the doctrine of the unity, or the trinity, of the Godhead also became perverted in the early church. It had been taught that there were three beings in the Godhead—the Father, the Son, and the Holy Ghost; separate and distinct in person, but one—that is united—in purpose and action. After the passing of the apostles it was taught that these three were only one:—"the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God."[C]
[Footnote B: Gen. 1:26, 27; 5:1-3; Heb. 1:1-3.]
[Footnote C: Athanasian Creed.]
In the second place, the doctrine of the necessity of divine authority became wholly ignored. The men of old understood that they might not assume of their own accord to officiate in the things of God. Jesus stated the doctrine tersely when He said to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you."[D] In later times, however, it became popular for men to elect the office of priest or minister. At the present time men choose the calling of preacher as they do that of lawyer or doctor. They seek positions that confer upon the holders worldly recognition and riches.
[Footnote D: Heb. 4; II Pet. 1:21; John 15:16-19.]
In the third place, the organization and government of the primitive church became corrupted. In the church of Christ there had been apostles, prophets, evangelists, seventies, elders, bishops, priests, teachers, and deacons.[E] These officers were maintained as long as the apostles lived; there are many references to them during the first century of the Christian era. Soon thereafter, however, many of these officers were dropped as unnecessary. Today, there is not a denomination descended from the old Catholic church that maintains in its organization all the officers provided by the great Master; nor does the Catholic church itself do so. And with the church organization corrupted, it follows that the church government must be incomplete and inadequate.
[Footnote E: Eph. 4:11 ff; I Cor. 12:12-29.]
In the fourth place, it was not very long after the passing of the apostles, before the outward ordinances of the church became changed to suit the convenience of men. Baptism had been administered by immersion, as the word indicates.[F] The custom arose, however, merely to sprinkle the applicant for baptism; or, at most, to pour a little water on him. Furthermore, while the ordinance was meant only for adults, or for young people that had reached years of accountability, it was applied, after the time of Christ, to babes, who could neither know nor confess Him. The sacrament of the Lord's supper, too, was burdened with ceremony, and changed materially.[G] The ordinance of administration to the sick was dismissed as useless.[H] In fact, there remains in the churches today hardly an ordinance that has not been changed to suit the whims of men.
[Footnote F: Matt. 3:13-17.]
[Footnote G: Luke 22; Matt. 26; I Cor. 11:23-26.]
[Footnote H: Jas. 5:14, 15.]
In the fifth place, the church ritual became perverted under the administration of those who professed to follow after Jesus and His apostles. Nothing could be simpler or purer than the church service instituted by the Savior. After the third century, the simplicity was gone forever. To gain the good will and the favor of the pagans, many of their customs and ceremonies were adopted by the Christian church. So far was this done that the Christian worship of today is sometimes more nearly akin to the pagan worship of old, than it is to the simple worship of the Church of Christ.
In the sixth place, the spiritual gifts—so common in the days of the apostles—became wholly lost to the later Christian church. Prophecy, healing, speaking in tongues, and other marvelous blessings, are enumerated by the Apostle Paul. He makes clear the fact that these gifts will be manifest whenever the authorized church operates. Unfortunately, belief in the spiritual gifts is rare in the modern Christian church.
Finally, the body of church doctrine became corrupted in the third, fourth, and fifth centuries. To consider all the changes in church doctrine would require more space than can be allowed in this brief summary. Suffice it to say that besides the changes in doctrine already named, there was departure from the truth in many essential ways; as, for example, the introduction of the doctrine that infants if unsprinkled would be eternally damned; that condemnation for sin meant eternal condemnation, without hope of relief, worlds without end; that there may be two standards of morality in this life, and so forth. In short, though it may appear to be a bold and a very general statement, it seems to be true that only a few doctrines concerning the salvation of man, from the time of his advent into this world to the time of the great judgment, remain today as they were taught by Jesus.
From these seven points, then—the corruption of the doctrine of God and the Godhead; the rejection of the doctrine of Divine Authority; the distortion of the doctrine of church organization and church government; the changing of the outward ordinances; the perversion of the simple church ritual; the loss of spiritual gifts; and the corruption of the body of church doctrines,—from these seven points, it is indisputably evident that the great apostasy from the primitive Christian church is an accomplished fact. Although there followed in the middle ages a period of reformation—or revolution—yet there was effected no return to the primitive faith. There came no new revelation, and therefore there could come no authorized church. The churches of the Protestants were merely broken off from the mother Catholic church, which they themselves believed to be apostate. Each new religious teacher as he arose placed his own personal interpretation upon the word of God. Thus there came to be many creeds; and since these creeds differed materially in essential points, contention and strife became inevitably common among the sects.
Such was the condition of the world in the spring of 1820. Although, for the purposes of a revival meeting, the ministers of the Protestant churches might unite for a time in a general effort to waken the people to spiritual life, yet there lay beneath the surface feelings of antagonism and bitterness the one toward the other. The seven marks of the apostasy make them alien to Christ.[I]
[Footnote I: For a full consideration of the apostasy and the so-called reformation, see B. H. Roberts' "Outlines of Ecclesiastical History," and J. E. Talmage's "The Great Apostasy.">[
IV.
THE RESTORATION PREDICTED.
The great universal apostasy we have thus briefly described was foretold by many of the ancient prophets. In both the New and the Old Testament may be found pertinent references to a general falling-away; for the prophets of old—specially chosen men who spoke as they were moved by the Holy Ghost—foresaw clearly that even the simple words of Jesus would become corrupted, though the fact of His ministry might be accepted.
And just as the prophets of old foresaw the falling away, so, too, they foresaw and predicted the glorious restoration. The blissful condition to be desired at the time of the restoration was described by the Lord to Jeremiah. The Lord God would make a new covenant with His people. It was to be a time when the law of the Lord should be put in the "inward parts" of the people, and they should "teach no more every man his neighbor, and every man his brother, saying, Know the Lord"; for they should all know Him, from the least of them to the greatest of them.[A] How far we are in the modern religious world from realizing the condition here described, it is needless to say. The promised new covenant has certainly not been generally accepted. The time remains yet to come when creeds shall cease contending one with another, saying, "Know the Lord." The time is not yet to come, however, when the new covenant shall be introduced. It is here.
[Footnote A: Jer. 31:31-34.]
King Nebuchadnezzar had one night a wonderful dream. He saw standing before him a great image of excellent brightness, but terrible form. The head of the image was of gold; the breast and the arms were of silver; the belly and the thighs were of brass; the legs were of iron; and the feet were part of iron and part of clay. As the image stood before the dreamsight of the king, there appeared a stone cut without hands, which smote the feet of the image and broke it to pieces. The clay, the iron, the brass, the silver, the gold, of which the image was made became like chaff and were scattered in the winds of heaven; but the little stone became a great mountain and filled the whole earth.
To the Hebrew prophet Daniel was given the interpretation of Nebuchadnezzar's dream. The four parts made of gold, and silver, and brass, and iron, represented, he said, four great world kingdoms that should arise. In fact, the first of them—that represented by the head of gold—was Nebuchadnezzar's own, the kingdom of Babylon. After it should arise another inferior to it—the kingdom of the Medes and Persians—typified by the breast and arms of silver. There should come in succession two others—the kingdom of Alexander, a kingdom of brass to bear rule over the whole earth; and the empire of Rome, an empire of iron, strong, to break in pieces and subdue all things. Finally, after the fall of these four world empires, the earth should be divided into many kingdoms, some strong and some weak, as the feet and toes of the image were part of iron and part of potter's clay. Then, in the days of these kingdoms, said the prophet Daniel, "shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms and it shall stand forever."[B]
[Footnote B: Dan. 2:31-45.]
Plainly, the stone cut without hands stands for the Church of Christ, the Kingdom of God. In the day of the petty governments that sprang from the ruins of Rome, the stone should appear. At some time after the fall of Rome, the kingdom of God should be established. But that day and time are modern day and time; and modern time is now. In our day, then, according to the vision of King Nebuchadnezzar, interpreted by the prophet Daniel, the God of heaven should establish His kingdom among men. Here is a clear prediction of the restoration of the Church of God.
Again, in the book of the prophet Malachi, occur passages that point unmistakably to a time of restoration. The Lord promises to send a messenger, before He shall come suddenly to His temple. Then only the righteous shall stand, for He shall be like a refiner's fire, and like fuller's soap.[C] Again, before the great and dreadful day of the Lord—when all the proud and all that do wickedly shall burn as stubble—the Lord promises to send Elijah, to "turn the heart of the fathers to the children, and the heart of the children to their fathers," that the earth may not be smitten with a curse.[D] These, too, are clear predictions of a restoration, setting forth some things to be accomplished. And it is evidently then—for it has not been before—that the mountain of the house of the Lord shall be established in the top of the mountains, and the nations shall come to it to learn of the ways of the Lord.[E]
[Footnote C: Mal. 3:1-3.]
[Footnote D: Mal. 4:1-6.]
[Footnote E: Micah 4:1-2.]
Now, it may be objected that these prophecies were all fulfilled in the ministry of the Lord Jesus. The objection is, however, untenable. The conditions described in the predictions did not exist at the time of Christ. In the first place, that was not the great and terrible day of the Lord, when the proud and the wicked should burn as stubble. Next, the Lord did not then come suddenly to His temple; nor did He sit as a refiner and purifier of silver. Furthermore, at the time of Christ, Rome was still in her glory. The feet and toes of Nebuchadnezzar's image had not yet grown forth. It was too soon for the stone to roll forth from the mountain. Then again, it was predicted by Daniel that the kingdom of Christ which he saw established should never be destroyed nor given to another people. Jesus Himself, however, said to the people of His day, because of their unbelief, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."[F] If, therefore, the kingdom of God typified by the stone were established in the days of Jesus, then either Daniel or Jesus must fall as a false prophet. Since, however, both were holy men of God—and one a God Himself—it must be that Daniel's prophecy remained yet to be fulfilled. Examine the scriptures from any point of view, the conclusion remains the same: Although Jesus established His Church while upon the earth, yet it was not the establishment that should never be changed nor be given to other people. In the economy of God, there remained yet another period when His kingdom should be established for the last time, when the righteous should gain the victory over sin, and when the God of Glory should finally come as King of kings to rule over His own.
[Footnote F: Matt. 21:42, 43.]
That other period was seen in splendid vision by the beloved disciple of Jesus. John was on the Isle of Patmos. It was long after the Lord had been crucified. The falling-away had already begun. In terrible vision, John had been shown how the Church should be persecuted by its enemies, and how, finally, it should flee into the wilderness to be seen no more for a long period by man. Then, after the apostasy had been fully accomplished, and the world had been prepared, should come the restoration. Six mighty angels had John seen, each with his special mission to perform. Then there appeared the seventh. Of him John writes:
"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice. Fear God, and give glory to Him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."[G]
[Footnote G: Rev. 12, 13, 14 chapters.]
Naturally, if there had been no apostasy, there would have been no need of another angel flying in the midst of heaven to restore the gospel,—neither to a community, nor to every nation, and kindred, and tongue, and people. Naturally, too, since this condition was seen in vision by John while on the Isle of Patmos, it could not have been fulfilled in the ministry of the Savior. It belonged to a future time, to a time subsequent to that of John. It confirms the prediction of Daniel, that the kingdom of God should be established at some time after the fall of Rome. And it reveals the manner of the restoration: there should come an angel flying, having the everlasting gospel to preach to them that dwell upon the earth.
In conclusion, it may be observed that the restoration was, according to the prophets, to be a restoration in very deed—a restitution of all things. In the sermon delivered on Solomon's porch, Peter predicted "the time of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."[H] Peter understood that there must be a period of restoration before the end of the world—before, indeed, Jesus the Christ could come again. Undoubtedly, it was the same thing Jesus had in mind, when He said, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations: and then shall the end come."[I]
[Footnote H: Acts 3:21.]
[Footnote I: Matt. 24:14.]
The restoration was, then, a part of the general plan, as well as the apostasy. It must of necessity follow after the apostasy. Not only the great falling-away, but the splendid restoration also, was clearly foreseen and predicted by the ancient prophets. The time of the restoration was to be the time of the kings that should follow the fourth great world-empire—that is, it was to be modern time. And the act of the restoration was to come through no human means, but should be like a stone cut out of the mountain without hands. It was to be brought about by the ministry of angels.
V.
AN ANGEL FLYING.
Three and a half years passed silently by after Joseph Smith received the vision of the Father and the Son. During that time there was no further communication from heaven. That he had received one vision, Joseph stoutly and fearlessly maintained. Neither persuasion nor persecution could break the testimony he had borne, nor dispel the knowledge he had divinely gained. The vision he had seen was real; the knowledge he had gained was real. He could not deny it. For three and a half years after this vision, however, he was apparently shut out from the presence of God. The young seer was left to himself. It was a period of silence.
Two things are notable in the conduct of Joseph's life during these years. First, he manifested the same self-control and absence of emotion or excitement, that he possessed when he went into the wood to pray. Had he been a victim of the "potent influence of the psychological 'crowd'"[A] he would undoubtedly have suffered from the religious disease and fanaticism common to revival movements. The excitement of the revival would have remained with him—as it did with everyone else—for an extended period of time. With the conviction of the glorious vision of the Father and the Son upon his mind, the boy would undoubtedly have felt still further emotional excitement, and would have been led to see further visions after the first one. Moreover, had he become subject to any derangement of mind, or diseased condition like epilepsy, as has been claimed by some of his defamers, he would have become even more liable to visionary manifestations. It was not so, however. His health was perfect; his self-control, complete. For three and a half years the heavens were shut above him. For three and a half years the God of heaven spoke no further word to him. For three and a half years he was left alone to ponder what he had seen, and to bear persecution unaided for testifying to truth. Always he was calm, unruffled, unaffected by religious passion or frenzy.
[Footnote A: The term "psychological crowd" is used in this chapter and elsewhere in the sense in which it is used by Prof. Davenport in the quotation in the first chapter of this book.]
Next, Joseph Smith manifested no desire, even though he had seen and talked with God Himself, to arrogate to himself any authority whatsoever. Many others in the history of the world claim to have seen visions. Mohammed, when forty years of age, saw in vision—he says—the angel Gabriel, and was commanded to preach a new religion. The authority to do so, he assumed at once. Joan of Arc, in response to the alleged heavenly voice which spoke to her, hurried to the side of the dauphin of France. Emmanuel Swedenborg, after years of scientific activity, began suddenly to herald a new church, and to interpret the word of God in a score of theological works—for, he claimed, the Lord had appeared to him in vision. With Joseph Smith, however, it was different. While he maintained stoutly, against the ridicule of friends even, that he had beheld a vision of the Father and the Son, he did not presume therefore to promulgate a new doctrine, or to establish a new church. He continued in the routine of his daily labor. He meditated what the Lord had said to him. He had been told that the sectarian churches of the world were wrong. He might have proceeded to establish a church that should be right. But Joseph had not yet received a full commission. He did not presume to do what undoubtedly he would have done had he been merely a victim of the "psychological crowd." For three and a half years, he waited for further instructions from the God of heaven.
On the evening of the twenty-first of September, 1823, Joseph Smith approached the Lord God again in secret prayer. This time it was in his private chamber. Fearing that he had offended God, that he had not walked so circumspectly as he should have done in the light of the revelation he had received, the youth, now in his eighteenth year, besought the Almighty for forgiveness of sin, and for a manifestation that he might know his standing before God. In his own account of what happened there, Joseph says,
"While I was thus in the act of calling upon God I discovered a light appearing in my room, which continued to increase until the room was brighter than at noon-day, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so also were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person.
"When I first looked upon him, I was afraid; but the fear soon left me. He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni, that God had a work for me to do, and that my name should be had for good and for evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted 'Seers' in ancient or former times; and that God had prepared them for the purpose of translating the book."[A]
[Footnote A: "History of the Church," Vol. I, pp. 11, 12.]
There followed then further instructions based upon the Holy Scriptures. The angel read and explained portions of the third and fourth chapters of Malachi. The third chapter predicts the sending of a messenger to prepare the way of the Lord when He shall come suddenly to His temple. The coming will be attended with much glory; and the Lord Himself shall purify Israel, and purge it of iniquity. The time of the fulfillment of this prophecy, said the angel, was at hand.
The fourth chapter of Malachi, is particularly interesting as quoted by the angel. The first verse he rendered thus:
"For behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble, for they that come shall burn them, saith the Lord of hosts, that it shall leave them neither root nor branch."
The fifth and sixth verses, he read thus:
"Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to the fathers; if it were not so, the whole earth would be utterly wasted at his coming."
These predictions, too, said the angel, were about to be fulfilled.
Moroni then quoted the eleventh chapter of Isaiah. It predicts a day of peace and righteousness, when an ensign shall be set up for the Gentiles, and when the Lord shall set His hand again the second time to gather His scattered people. This time was at hand, and was about to be fulfilled.
Next the angel read from the sermon of Peter on Solomon's Porch:
"For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people."[B]
[Footnote B: Acts 3:22, 23.]
This prophecy, also, was about to have a complete fulfillment.
Finally, among many other scriptures, the angel quoted from the great prophecy of Joel. Before the great and terrible day of the Lord, according to this wonderful prediction, the old men shall dream dreams, and the young men shall see visions, and wonders shall appear in the heaven and the earth. The sun shall be turned into darkness, and the moon into blood; but whosoever shall call upon the name of the Lord shall be delivered.[C] This same prophecy was referred to by Peter on the day of Pentecost, and was possibly in part accomplished then. But the prediction refers unmistakably to the last days—before the great and terrible day of the Lord. Now is the day of Joel's great prophecy, and now, said the angel Moroni, it is about to be fulfilled.
[Footnote C: Joel 2:28-32.]
Thereupon, the vision was closed. Gradually the light assembled from the room about the person of the angel. Then he disappeared into heaven, leaving the room in total darkness. The youth to whom had been given this marvelous manifestation lay wide awake on his bed. Sleep was driven from his eyes. He was filled with amazement at the singularity of the vision, and at the doctrines that had been explained to him. Then suddenly, in the midst of his wonder and meditation, the heavenly messenger appeared again. He stood again in the air by the bedside, and repeated minutely all the instructions he had given before. He added predictions concerning the great judgments that should come to the earth, with desolations by famine, sword, and pestilence—and all these things should come during the present generation.
Again the vision closed. Again the light centered in the angel as he disappeared and left the room in darkness. The youth lay again wondering at the marvelous vision, when, to his astonishment, the same divine messenger appeared the third time, and repeated all that he had said before. "After this third visit," writes the Prophet, "he again ascended in heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching."[D] Thus ended the second act in the great drama of the Restoration.
[Footnote D: "History of the Church," Vol. I, p. 14.]
Now, what is the significance of this second vision—or of this series of visions? Of what importance is it in the story of man's relationship to God? What bearing has it on the story of the Restoration?
First, it was declared that the Lord God had a work for Joseph to do. In the first vision nothing is recorded of the boy's future mission. He had been told merely to join none of the contending churches striving to win his favor. They were corrupt. Now, the life-work of the boy is briefly outlined. He is to raise an ensign to the nations, and become an instrument in the hands of God in bringing about the gathering of Israel. God is to set His hand a second time to recover His people. Moreover, Joseph is to become a prophet to reveal the word and the law of the Lord. His name, therefore, shall become known for good or for evil the whole world over.
Next, a book, written in a strange tongue on golden plates, is to be delivered to the boy for him to translate. This book contains the history of the inhabitants of the American continent, and will reveal the mysteries of the origin of the American Indian, and of the relics of ancient civilization. Moreover, this book of golden plates contains the fulness of the everlasting Gospel as it was taught to the Nephites. It was taught by Jesus Himself to the ancient inhabitants of this continent. Now, when the world has departed from the truth, it is to be restored by an angel to a divinely chosen prophet of God.
Then the priesthood is to be revealed to Joseph Smith by the hand of Elijah. The keys of the dispensation of "turning the hearts of the fathers to the children and the children to the fathers" are to be committed into the hands of the Prophet Joseph. This work of which Elijah appears to be the director, is of a particular kind. He shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so the whole earth would be utterly wasted at the coming of the Lord.
Again, wonderful signs shall appear in heaven and in earth in the days of these things. Dreams and visions shall be given to the old and to the young. The earth shall be troubled, and the sun shall be darkened, while the moon shall be turned to the color of blood. Blood, and fire, and pillars of smoke, shall come to plague; but whosoever shall call upon the name of the Lord shall be delivered. Finally, great judgments shall come upon the earth—judgments of sword, and of famine, and of pestilence. And all these things shall come in the present generation.
In this remarkable vision, then, are revealed again seven remarkable truths:—a great work is appointed for the young man, Joseph Smith, to do, and his name is to become known the world over for good or for ill; a book of golden plates containing an account of the ancient inhabitants of America is to be given him to translate; this book, moreover, will contain a fulness of the everlasting gospel which he will be required to teach to the nations; the priesthood will be revealed to him by the hand of Elijah, the prophet; through the operation of the power thus to be committed to the Prophet Joseph, the hearts of the children will be turned to the fathers; in these days, strange signs will appear in heaven and in earth; and, finally, the great and terrible day of the Lord will then speedily come, when judgments of sword, and of famine, and of pestilence, shall visit the earth.
Thus did the angel bear a wonderful message to the eighteen-year-old boy, and thus was the great prediction of an angel flying, in part fulfilled.[E] The far-reaching character of the visions will appear as the story proceeds. Already the boy has received in brief something of most of the great saving principles that distinguish the Gospel of Christ.
[Footnote E: Rev. 14:6, 7.]
VI.
HIDDEN GOSPEL RECORDS.
On Monday, the twenty-second of September, 1823, Joseph Smith was weary from the vigil of the night before. He went into the field to work with his father, but was too nearly exhausted to carry on his part of the labor. The father observed that Joseph was ill, and advised him to return to the house to rest. On the way, however, while climbing a fence, the boy fell helpless to the ground, and remained so for some time. "The first thing that I can recollect," wrote the Prophet later, "was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received."[A]
[Footnote A: "History of the Church," Vol. I, pp. 39-42.]
Joseph obeyed. He returned to his father and related the whole matter to him. Joseph Smith, Sr., was himself a serious and spiritual man. He recognized the ring of truth in the words of his son. "It is of God," he said; and thereupon he advised his son to go and do as the angel commanded him. Immediately, therefore, Joseph departed for the sacred hill that had been shown him in vision.
Not far from the town of Manchester, New York, stands a hill of considerable size. It is the largest elevation of the kind in the neighborhood. The north end of the hill rises abruptly from the plain to a height of some one hundred fifty feet. The southern end, however, rises gradually from the plain near Manchester, and ascends by easy grade until it meets the high elevation of the north. It was in the west side of the hill, not far from the top, that the golden plates were hidden. So distinctly had the Prophet seen the place in vision, that he recognized it the moment he reached it. The top of a rounded stone was exposed to view. When the earth was cleared away, the stone proved to be a kind of convex cover, thick through the middle, thinner at the edges, and flat underneath. With a lever, the Prophet pried off this lid. There, under the cover, was a box made of slabs of stone laid in cement. And there, in the box, resting on cross-pieces of stone, lay the golden plates, the Urim and Thummim, and the breast-plate.
It is perhaps impossible to imagine the exhilaration of soul experienced by the young Prophet at that moment. The Father and the Son had deigned to appear to him and speak to him personally. An angel from heaven had appeared to him four times in succession, had given him great promises, and had instructed him in a life-work for which he had been chosen by the God of heaven Himself. Now he stood before the visible, tangible evidence that what he had seen and heard was no delusion. Before him lay indeed the golden book. There, too, were the sacred interpreters by means of which he should be able to translate it. There, undoubtedly, lay the Scripture containing the fulness of the Gospel. Enraptured—filled with the ecstasy of supreme joy—the boy reached forth his hand to take the sacred relics from their hiding-place.
But the hour had not yet come when these things should be revealed to the world. As Joseph stretched forth his hand to take the sacred plates, the holy angel appeared again, the fifth time, and forbade his touching them. He explained to Joseph that the time was not yet ripe for bringing the records forth. Four years were yet to pass before the plates could be delivered to him. During those four years, Joseph should come to the sacred hill on each succeeding twenty-second of September. The angel would meet him there and give him needful instruction for the consummation of his great life-mission. "Accordingly, as I had been commanded," writes the Prophet, "I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His kingdom was to be conducted in the last days."[B]
[Footnote B: "History of the Church," Vol. I, p. 16.]
It is remarkable how deliberately the acts of the Restoration were brought about. In the spring of 1820, in answer to the boy's prayer, the great God of heaven and earth appeared Himself with His Son, Jesus Christ, to the Prophet Joseph Smith; but that glorious vision bore no further immediate fruit than the restraining of Joseph Smith from joining any of the denominations then contending for new converts. For three and a half long years, he held no further converse with heaven. He was nearly eighteen years of age, and he knew no more of many of the purposes of the Lord than did those who persecuted him for his testimony. Then a special messenger from heaven appeared to him. Three times during the night, and twice the following day, did the angel visit the boy and instruct him. Those instructions, it would seem, covered the ground of the purpose, the mission, and the government of the Kingdom of God. Surely now, the young man was prepared and might be sent forth to accomplish the work divinely appointed him. But no; yet another period of four years must pass—a period of careful preparation—before the sacred record containing the fulness of the Gospel could be delivered to the young prophet. Even then, after four years, with the golden book in the Prophet's hands, the time would not yet be fully come, as we shall see, for the restoration of the Church of Christ.
The four years passed quickly by. It was the twenty-second of September, 1827. Joseph Smith, now a young man of nearly twenty-two, stood once more before the uncovered stone box in which lay the sacred treasures of a former people. The angel, too, was there. The young prophet's four-year course of training was ended. The angel took the sacred plates, and the Urim and Thummim, and the breast-plate, and delivered them to the Prophet enjoining him to be careful of them. If he should let them go carelessly, or should lose them through any neglect of his, he should be cut off; but if he would use every endeavor to preserve them till the angel should call for them, they should be protected.[C] And so the ninth vision of the angel Moroni closed. Holding the sacred records carefully in his arms, the Prophet returned to his home, elated, thrilled with joy at the confidence reposed in him by his God.
[Footnote C: "History of the Church," Vol. I, p. 18.]
The work of translation proved a long and difficult task. The golden book was engraved in ancient Egyptian, Chaldaic, Assyriac, and Arabic characters. Two men came, through the providence of God, to the assistance of the Prophet Joseph: first, Martin Harris; later, Oliver Cowdery. These men acted as scribes, while the Prophet read them the English translation of the strange engravings on the plates. Joseph Smith was far from being a scholar. He knew but little about his own mother-tongue, let alone the ancient languages. It is not to be wondered at, then, if the labor of translation became at times tedious, even with the help of the inspiration of the Lord. The method of translation, as explained to Oliver Cowdery, is thus described by the Lord Himself:
"Behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right; but if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that shall cause you to forget the thing which is wrong: therefore you cannot write that which is sacred, save it be given you from me."[D]
[Footnote D: Doc. & Cov. 9:8, 9.]
The translation of the sacred record was spread over the better part of two and a half years. The whole book was written out in long-hand; and a copy was carefully made, before any of it was sent to the printer. As the young boy had been persecuted for asserting that he had beheld a vision of the Father and the Son, so now he was persecuted for asserting that he had in his possession a sacred record of an ancient people, and that he had translated the record through the inspiration and power of God. Many attempts were made by the Prophet's enemies to steal the plates; but they were protected and preserved as the angel had promised. When the translation was finished, the enemies of the Prophet tried again to destroy his work. They secured from the printer advance sheets of the printed work, and published garbled versions of it. In this, however, they were finally restrained by fear of the law. Joseph Smith had secured a copyright of the book before he sent it to the press. Trial and persecution did not cease, however, but grew rather greater and more severe. Yet, the work of printing went steadily on, and was finally completed. In the early part of the year 1830—ten years after the first vision—the inspired translation of the ancient record was published under the title "The Book of Mormon." Thus was accomplished another act in the great drama of the Restoration.
And what is the "Book of Mormon?" First, it is an abridgment of certain extensive records made by the ancient civilized peoples of America. The abridgment was made by a prophet called Mormon, hence the name "Book of Mormon." The people to whom Mormon belonged are known in the book as Nephites. The record is, then, mainly the story of the ancient possession of South and North America by the Nephites. Besides, the book tells of the Lamanites—the brother-descendants of the Nephites who remain to the present as the American Indians; the Mulekites, a colony from Jerusalem that became afterwards merged with the Nephites; and the Jaredites, a company of people led by divine power to the promised land of America from the Tower of Babel. The Nephites themselves, whose history forms by far the greater part of the book, were descended from an Israelitish family led from Jerusalem by the prophet Lehi, 600 years before Christ.
But the "Book of Mormon" is more than history. The angel that John the Revelator saw fly in the midst of heaven, had the everlasting gospel to preach to every nation, kindred, tongue, and people. That is why the "Book of Mormon" is more than history. It contains the fulness of the everlasting Gospel as delivered to the Nephites. It is so simple that the child will read its pages with interest, yet it contains a profound treatment of the philosophy of the Gospel. In the restoration of this sacred record, the prediction of the Apostle John was indeed beautifully fulfilled. Besides the Holy Bible, there was now given to man another volume of Scriptures equally sacred—a monumental volume, free from the doctrines of men, in which the Gospel is treated fully and simply.
This sacred book could not be a product of religious frenzy. Ten long years passed by after the vision of the Father and the Son, before the Book of Mormon was given to the world. Those ten years were years of simplicity of life. There was no "psychological crowd," or other emotional excitement to disturb the quiet of the Prophet's life. Whatever "deep and often poignant" feelings he may have experienced during the spring of 1820, had certainly passed away during the ten years that followed. The "Book of Mormon," then, came not as a result of the religious frenzy of 1820.
Nor is the assertion tenable that Joseph Smith was an epileptic, as has been asserted by some would-be scientific investigators, or an hypnotic, or a mere impostor. In the first place, the book which he translated and gave to the world is wholly consistent and credible within its covers. Anyone who has endeavored to write a book, or even a magazine article, can testify how the problem of consistency often stares one out of countenance. But here is a book which purports to be a sacred record—a book, inspired by the Spirit of God. It contains prophecies and it relates history of war and of peace; it expounds the simplest and the profoundest principles of human salvation; it records the very words of the Lord,—yet it does not once contradict itself, nor is it once inconsistent with itself. Surely, this is a condition of fact that epilepsy, or mere imposition could not achieve.
Moreover, the history of the American continent as set forth in the "Book of Mormon" is corroborated by all that has been discovered of American archaeology. Before 1830, little was known of the ancient inhabitants of America. It was not until several years after the appearance of the "Book of Mormon," that American archaeologists began to determine matters of great moment. And from the first to the last, the discoveries of American archaeology have not only not conflicted with the statements of the "Book of Mormon" but have borne them out in a remarkable way. Even the most recent researches in American antiquities serve only to strengthen faith in the divine authenticity of the "Book of Mormon." Such harmony, again, imposition could not achieve.
Furthermore, the "Book of Mormon" is a far greater work than the native ability and education of a boy like Joseph Smith could have produced unaided. He was not yet twenty-five years old when the book was published. He was not ignorant; but he was, at that time, untrained in the wisdom of the world. He could read, and write, and cipher; he had a good mind, and he could think hard and long; but he knew little of languages, or of history, or of philosophy, or of science, or of any learned branch of the world's knowledge. He did not possess, in short, the information and the training to write unaided such a book as the "Book of Mormon." Yet, he produced a book that is above criticism even from a sane and catholic literary point of view. Once more, such an achievement, imposition—or frenzy—could not have accomplished.
Finally, the "Book of Mormon" is one of the best authenticated books known to the world. The angel Moroni delivered the plates of the book to Joseph Smith and instructed him. But the angel did not appear to him only. Some time in June, 1829, the same heavenly messenger appeared to three other men, with Joseph Smith, turned the metal leaves of the golden book before their eyes, explained to them what the book was, and bore testimony to its divine nature. None of these three men was related in any way to Joseph Smith. They all joined the Church when it was founded; but they all left the Church. Yet no one of them, at any time, whether while he was in the Church or out of it, could be made to deny the testimony which he bore after the visit of the angel. This testimony is found in every copy of the "Book of Mormon," and reads thus:
"Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon: and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.
OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS.
Besides the testimony of these three men, there is also the testimony of eight others. To the eight the plates of the "Book of Mormon" were shown by the Prophet himself. They all handled the plates and examined them. Many of them afterwards forsook the Prophet and his teachings; but no one of them ever denied the testimony he had borne. This testimony is also found in every copy of the "Book of Mormon" and reads as follows:
"Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it.
CHRISTIAN WHITMER, JACOB WHITMER, PETER WHITMER, JUN., JOHN WHITMER, HIRAM PAGE, JOSEPH SMITH, SEN., HYRUM SMITH, SAMUEL H. SMITH.
Thus far in the story of the Restoration two important facts appear. Nothing is done in haste; the acts of the restoration are brought about in a slow, deliberate manner. There is no excitement, no frenzy, at any moment. Moreover, this third, important step—which confirms the two before it—is attested by eleven reputable witnesses. Their testimony has never been impeached. Many of them died outside the pale of the Church. Yet, on their death-beds, they affirmed stoutly as ever that their testimonies were true.[C]
[Footnote C: For a further discussion of the testimony of the witnesses see chapter XX.]
VII.
THE LESSER PRIESTHOOD.
When Martin Luther, after years of serious meditation in the monastery, became convinced of the doctrine of justification by faith, he proceeded to promulgate that doctrine among his countrymen. When, later, he became aroused by the monstrous traffic in indulgences, and through the indignation then aroused, finally led in a general revolt against the Catholic church, he proceeded with his friends to organize a new church. A large part of Teutonic Europe came under the influence of Luther's teaching.
It is noteworthy, however, that Martin Luther did not receive, nor did he apparently expect to receive, revelation from God. After years of the severest rigor, he came finally no longer to rely on his own "good works," but to trust in "justification by faith" alone. Yet, there had been given—either to him, or to another—no revelation revising or changing the well-known doctrine that faith without works is dead. Through a righteous indignation at the reckless claims made by the hawkers of indulgences, Luther was led to protest against the wicked practice of the Catholic church, and finally to establish a church of his own. Yet, he had received no special commission to institute the Church of Christ. His protest against the Catholic church was unquestionably well taken; but he had received no appointment to establish a new church. The only authority he possessed was that bestowed upon him as a priest by the church from which he seceded. The church bearing his name is therefore man-appointed.
So it is also with all the Protestant creeds. As with Martin Luther, so it was with John Calvin, and the Presbyterian church; so it was with Henry VIII., "the English Pope," and "the Church of England as by law established;" so it was with Wesley who organized the independent sect of Methodists; and so it was with all the religious reformers from the first to the last. They recognized evils in the mother church. They appreciated the necessity of reform. But no one of them received divine appointment to accomplish the work they endeavored to do. Indeed, they held no authority whatever, except such authority as had been conferred upon them by the church which they declared to be apostate, and that authority certainly could not be called divine.
Judging then, from the many examples set before the time of Joseph Smith, we are justified in saying that he, too, might have organized an independent church of his own. He, too, recognized the evils in the Christian sects. He, too, felt the need of reform. Moreover, he had received divine manifestations; he had been told that the churches of the world were all corrupt, and he had translated by divine inspiration a volume of sacred records attested by eleven men of good repute. And moreover, still, the heavenly being who had visited him had specifically told him that God had a great work for him to do. Notwithstanding these many manifestations, however, Joseph Smith made no attempt to establish a new church, or to reform those churches already established. He had received no commission so to do. As yet, he had been given no authority to act in God's stead.
It was, not until the fifteenth day of May, 1829, that the young Prophet received authority to officiate in some of the ordinances of the Gospel of Jesus Christ. Joseph Smith and his scribe, Oliver Cowdery, had been engaged as usual on the translation of the sacred plates. On that day, they happened upon a passage referring to baptism. Since they knew nothing of the ordinance they became eager to understand. They went out into the wood to pray for light. Together they knelt upon the sod. United in their one great desire, they pleaded with the God of heaven to give them understanding. "While we were thus employed," writes the Prophet in his simple way, "praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:
"Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."[A]
[Footnote A: "History of the Church," Vol. I, p. 15.]
The messenger who appeared thus to Joseph and Oliver said that he was John the Baptist, and that he held the keys of the Aaronic priesthood from the dispensation of Christ. He explained further that this priesthood had not the power of laying on hands for the gift of the Holy Ghost. He commanded them to baptize each other, and to re-ordain each other after the pattern set them by him. Immediately Joseph and Oliver went to attend to the holy ordinance. First the Prophet baptized Oliver, then Oliver baptized the Prophet. The Prophet then laid his hands upon Oliver's head and ordained him to the Aaronic priesthood; and afterwards, Oliver ordained the Prophet. Both of them received thereupon glorious manifestations from heaven. They prophesied of things that were to be. They were filled with the Holy Ghost. And thus was consummated another act in the story of the Restoration.
And what was this Priesthood restored by the heavenly messenger, John the Baptist? Priesthood is the authority to act in God's stead. Since the powers of God are infinite, so also must His priesthood be infinite. Therefore, what a man may or may not do in representing God, will depend upon the degree of authority he has received from the Great Master. One who has been commissioned with great authority may undertake great responsibilities for God; whereas one who has been commissioned with but little, can do but little. The principle of authority will not permit a man to attempt responsibilities greater than his priesthood, though he may feel himself otherwise competent to do them fully as well as does the man who holds the necessary authority. Thus divine authority—or priesthood—becomes a power highly to be respected.
Now, the Holy Priesthood has two divisions—the Lesser and the Greater. It was the Lesser Priesthood that John the Baptist conferred upon Joseph Smith and Oliver Cowdery. It is also called the Aaronic Priesthood since Aaron was the great representative of old bearing this authority. The powers and limitations of this division of priesthood—or Divine Authority—are indicated in the words of ordination and the instructions of John the Baptist to Joseph Smith and Oliver Cowdery.
First, the Priesthood of Aaron holds the keys of the ministering of angels. One who has received this degree of authority has the right to receive revelation and instruction from the angels of heaven. They may minister to him, inspire him, and guide him, in his labors. Moreover, the authority of this priesthood may call down upon man the ministration of holy angels when it shall be necessary so to do.
Secondly, the Priesthood of Aaron holds the keys of the gospel of repentance. One who holds this degree of authority may cry repentance to his fellowmen. He may preach the Gospel of Jesus to them that they may follow in His ways.
Moreover, the Priesthood of Aaron holds the keys of baptism by immersion for the remission of sins. The preaching of one having authority may be effective. Those hearing it may be converted. They may confess their past sins and repent of them with a Godly sorrow. It becomes necessary then to administer the ordinance of baptism to them. This, one who holds the authority of the Aaronic priesthood may do. By virtue of the delegated power which he holds, he may lead the candidate for baptism into the water, and immerse him in the name of the Father, and of the Son, and of the Holy Ghost.
Finally, the Priesthood of Aaron may be said to hold the keys of all temporal ministrations. Those holding this authority may look after the needs of the poor, and the afflicted. They may care for the temporal welfare of the Church. They may attend to such duties as will make for the peace and comfort of worshipers. And they may attend to the sacred ordinance of the sacrament, or the Lord's Supper.
Now, what is the significance of this glorious vision of John the Baptist? It means, first, that man must have authority to act for God; secondly, that the religious world in the time of this vision had no authority to act for God. It is unreasonable to suppose that any one should presume, without authority, to take another's place in the business affairs of this world; or that any one would, without protest, permit another to usurp his place and authority in the business transactions of this world. And if this is so with finite men, how much more unready will the God of heaven be to approve His creatures' usurping His power and authority? How displeasing will it not be to him that one to whom He has never delegated authority of any kind or degree, shall presume to represent Him, and officiate in His name? Certainly God will no more recognize the acts of men who arrogate authority and dominion, than will an earthly monarch.
But the Priesthood held by men of old is not possessed by the sectarian churches of today. The Lesser, or Aaronic, Priesthood finds no place in their creeds. John the Baptist would have had no need to ordain Joseph and Oliver, had the Aaronic Priesthood been held by anyone on earth. All those who assumed, then, to organize churches, both before and after the appearance of John the Baptist in this age of the world, did so without the necessary authority. These two men—Joseph Smith and Oliver Cowdery—were the only mortals on earth at that time who held any degree of Priesthood—Divine Authority—from God. And the priesthood that they held did not yet give them power to organize the Church of Christ or to confer the Holy Ghost.
These facts are apparent, then: In answer to earnest prayer, a heavenly being giving his name as John the Baptist appeared to Joseph Smith and Oliver Cowdery; he conferred upon them the Aaronic Priesthood, which holds certain definite keys, or powers; the possession of Priesthood—or Divine Authority—is absolutely necessary to one who would officiate in God's stead; the religious world at large has lost entirely the Aaronic Priesthood; with this order of Priesthood conferred upon them Joseph and Oliver became authorized to perform certain duties for God; but even now they could not officiate in the higher ordinances of the Gospel, therefore they could not yet establish the Church of Christ with authority.
VIII.
THE HIGHER PRIESTHOOD.
In the days of Abraham, there lived in Palestine a great king and "priest of the most high God," named Melchizedek. Melchizedek was king of Salem. To him Abraham paid tithes of all that he had. Now, Melchizedek was approved of God, and was ordained a high priest after the order of the Son of God; "which order came," we are told, "not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God."[A] And ever afterwards, Melchizedek was distinguished as a great high priest.
[Footnote A: Holy Scriptures, Inspired Version, Gen. 14:28; Compare Heb. 7:1-3.]
In after years the Priesthood after the Order of the Son of God—the Priesthood that Melchizedek held as a great high priest—came to be named after Melchizedek. In the one hundred tenth psalm, King David bursts forth in triumphant praise of the Lord who is to come. "The Lord hath sworn," he says, "and will not repent, 'Thou art a priest forever after the order of Melchizedek.'"[B] Again, a thousand years later, Paul revives the memory of Melchizedek in a remarkable argument for the saving power of the Lord's high-priesthood. "Though he were a Son," writes the great apostle, "yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchizedek."[C] So, from generation to generation, among the ancients, an order of priesthood called the Priesthood after the Order of Melchizedek was undoubtedly well-known. It was this priesthood—or Divine Authority—by virtue of which Jesus Himself operated. It represented the power delegated to Him from God the Father.
[Footnote B: Psalms 110:4.]
[Footnote C: Read Hebrews, chs. 5, 6. 7.]
Moreover, it was the authority of this same priesthood by virtue of which the apostles of Jesus, and all the divinely-appointed disciples, officiated in Jesus' name. At some time during the second year of His public ministry, Jesus went up into a mountain, and called to Him certain of His disciples. He ordained twelve to be His apostles and special witnesses, and gave them power similar to His own.[D] When the labors of the ministry became too extensive for the twelve alone, the Lord appointed other seventy and sent them two and two into every city.[E] The authority of judgment was committed to the Son; and He appointed to His disciples a kingdom, as His Father had appointed to Him, that they might judge the twelve tribes of Israel.[F] To one of the apostles the Savior gave the keys of the kingdom of heaven, that whatsoever he should bind on earth should be bound in heaven.[G] Afterwards, he gave the same binding and loosing power to all the twelve.[H] Then, after His crucifixion, the Lord appeared again to the eleven and conveyed to them a commission similar to that on which He Himself had acted:
[Footnote D: Mark 3:13-14.]
[Footnote E: Luke 10.]
[Footnote F: Luke 22:29-30.]
[Footnote G: Matt. 16:19.]
[Footnote H: Matt. 18:18.]
"As my father hath sent me, even so send I you."[I]
[Footnote I: John 20:21.]
But the power and priesthood of Jesus was unquestionably that known by the name of Melchizedek. He was called of God, says St. Paul, to that order of priesthood; he was appointed of God "a priest forever after the order of Melchizedek." Then, when He imparted to His chosen disciples the authority that He held Himself, it cannot be otherwise construed than that He conferred upon them the Holy Priesthood after the order of Melchizedek.
What became of that priesthood after the passing of the apostles? During their ministry we have repeated references to the officers divinely appointed to carry on the work of the Church. The apostles themselves, as they traveled from church to church, ordained elders and set apart officers for the continuance of the great gospel work. And, of course, they could impart only what they had received. They had received the Holy Priesthood called after the name of Melchizedek; this priesthood, then, they conferred upon those appointed to preside and to labor in the Church. Indeed, it follows but naturally that one could not rightfully officiate in the Church unless he had been divinely called and appointed by this priesthood.
After the passing of the apostles, however, the Priesthood after the Order of Melchizedek, like that of Aaron, became lost. The officers of the priesthood dropped out one by one. At the present day, neither the Melchizedekian nor the Aaronic Priesthood is recognized in the sectarian world as having existence even, let alone their being essential to the complete organization of the Church. In a time of the restitution of all things, then,—such as was spoken of by the holy prophets—the priesthood after the order of Melchizedek as well as that of Aaron must be restored to the earth.
John the Baptist had promised that the Higher Priesthood should be restored to Joseph Smith and Oliver Cowdery. Not long after his own visitation the promise was fulfilled. Joseph and Oliver were in the wilderness on the Susquehanna river. To them appeared the ancient apostles Peter, James, and John, who declared that they possessed the keys of the kingdom, and of the dispensation of the Fulness of Times. They laid their hands upon Joseph and Oliver, conferred upon them the Holy Priesthood after the order of Melchizedek, ordained them to be apostles and special witnesses of Jesus the Lord, and bestowed upon them the keys of power which they themselves possessed.[J] Therefore, Joseph and Oliver became known as Apostles of Jesus Christ, the first and second elders of the Church.[K] In after years, the Prophet Joseph wrote ecstatically of the event, saying:
[Footnote J: "History of the Church," Vol. I, pp. 40, 41.]
[Footnote K: Doc. and Cov. 20:2, 3; 18:9.]
"And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfillment of the prophets—the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca County, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times."[L]
[Footnote L: Doc. and Cov. 128:20.]
And Oliver Cowdery, too, bears record of the same marvelous event. He says in a signed statement:
"John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood have also ministered for those who shall be heirs of salvation, and with these administrations, ordained men to the same Priesthood. These Priesthoods with their authority, are now and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations."[M]
[Footnote M: "History of the Church," Vol. I, p. 42, footnote.]
This statement was written in 1849, nearly twenty years after the event, and nearly five years after the martyrdom of the Prophet.
And so was consummated another act in the great drama of the Restoration. The chosen prophet, Joseph Smith, and his divinely-appointed associate, Oliver Cowdery, possessed now the higher order of priesthood—the Priesthood after the Order of Melchizedek. After many centuries the priesthood of the great king was restored again to the earth finally, never again to be taken away while the earth shall stand.
How does this Higher Priesthood differ from the Lesser? Briefly, the difference is mainly one of degree. Both are divisions of the great Priesthood after the Order of the Son of God. But the Lesser Priesthood deals with lesser, and temporal things; whereas the Higher Priesthood deals with spiritual things. Says the Lord in a revelation to the Prophet Joseph:
"The power and authority of the Higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the Church—to have the privilege of receiving the mysteries of the kingdom of heaven—to have the heavens opened unto them—to commune with the general assembly and Church of the first born, and to enjoy the communion and presence of God the Father, and Jesus, the Mediator of the new covenant."[N]
[Footnote N: Doc. and Cov. 107:18, 19.]
It appears, then, that one holding the Priesthood of Melchizedek may lay on hands for the gift of the Holy Ghost; he may administer to the sick that they may be restored; he may rebuke evil and cast out devils in the name of Jesus the Christ; he may bless, and confirm, and anoint with holy oil; he may, in short, call down the richest blessings of heaven in his administration,—for he holds "the keys of all the spiritual blessings."
He may possess the rights and powers of revelation, to learn the mysteries of heaven, to look into the heavens themselves, and to commune with heavenly beings. He may enjoy the communion, and the very presence of God the Father and of Jesus Christ. Moreover, one holding the Higher Priesthood has power and authority over all the lesser offices of the Church. These are great and wonderful blessings. Yet, they are really no greater than one should expect to find operative in the true Church of Christ. For how can a church fulfill the measure of its existence unless it possess the very powers here ascribed to the Priesthood after the order of Melchizedek?
It is really a matter of wonder that Joseph Smith, an unlearned youth—for he was less than twenty-four years of age at the time of the restoration of the Melchizedekian Priesthood—should have felt himself unauthorized fully to represent God until the two orders of priesthood were conferred upon him. The so-called reformers were nearly all learned men. They knew the scriptures not only in translation but in the original tongue. They knew, too, the history and the customs of Israel and surrounding nations. Of most of these things, Joseph Smith as a young man was ignorant. Yet, the Protestant reformers never once recognized the necessity of possessing the old order of Divine Authority. They read the scriptures and claimed to understand them; some even translated the Holy Bible; yet, not one of them seemed to comprehend the meaning of Priesthood, nor the necessity of Divine Authority. To Joseph Smith alone, of all the modern religious leaders, belongs the credit of waiting till he was commissioned before he attempted to act in God's stead. It is a striking testimony of his divine inspiration.
IX.
THE CHURCH OF JESUS CHRIST.
Empowered with the authority of both the Lesser and the Higher Priesthood, Joseph Smith was in a position to act in all things for the Great Giver of that authority. Indeed, it would appear that there was nothing, in righteousness, that Joseph Smith might not do as the representative of God. Yet, he waited patiently, always, to receive God's word before he ventured to act in any important matter. During these early days of his experience, enemies continued to array themselves against him, and persecution waxed fiercer and more frequent. But the young Prophet was not required to stand absolutely alone. Not only enemies, but friends also increased in numbers. It was very generally known, long before the publication of the "Book of Mormon," that Joseph was engaged in the translation of such a book. Many men whose curiosity, and interest, had been aroused, sought out the Prophet, and learned from his own lips the nature of his strange message to the world. These men remained in most cases among the Prophet's staunchest friends. They could not doubt the sincerity of that testimony which alone withstood maligning and persecution. They could not break the impregnable testimony to the divine authenticity of the "Book of Mormon." They could not controvert the sober affirmations of the two men who, without worldly gain in view, declared that they had received by special ordination divine authority from heaven to re-establish the Church of Jesus Christ. And, fortunately for the young seer, his own family were among those who began early to repose faith in him. His brother Samuel H. Smith was, according to the recorded history, the third person in this dispensation to be baptized; and shortly thereafter Hyrum Smith, another brother, also accepted the truth. Thus, the followers of the Prophet increased in number, and his friends multiplied. There was, however, no organization by which they were bound together.
Near the middle of the year 1829, before the Higher Priesthood was restored, the Prophet and his friends became anxious to effect a permanent organization. The heavenly messengers that had visited the Prophet had promised him that the true Church of Christ should be establised in due time. And it was expedient—even necessary—that there should be an organization effected. It may be urged that a person can be as good out of an organization as in it, and that the mere fact of organization can produce no improvement either spiritually or otherwise. But there can be no system where there is no organization. There can be no one particularly to look to, where there is no organization. There can be no division of responsibility where there is no organization. There can be no order where there is no organization. Order, it has been said, is a fundamental law of heaven. But organization means order. We have not space here to delve into the philosophy of organization; but it is surely evident to every one that if we had not organization, the world—physically, spiritually, mentally, socially—would still be in the same chaotic condition it was in when God first said, "Let there be light." In order to accomplish the purposes of God, then, it was necessary to do more than merely to restore the authority to act in His name. It became necessary to effect an organization.
Near the middle of the year 1829, the Prophet and his friends became anxious to realize the promise of John the Baptist that they should receive the Higher Priesthood, and to effect a permanent organization. They assembled in Peter Whitmer's house to beg of the Lord what they so earnestly desired. "And here," writes the Prophet, "to our unspeakable satisfaction, did we realize the truth of the Savior's promise—'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'—for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber."[A] It is undoubtedly this manifestation that the Prophet has in mind when he writes in an address to the Church, "And again what do we hear? * * * The voice of God in the chamber of old Father Whitmer, in Fayette, Seneca County."[B]
[Footnote A: "History of the Church," Vol. I, p. 60.]
[Footnote B: Doc. and Cov. 128:21.]
The voice of the Lord in this assembly gave to the Prophet many important directions as to how he should proceed in organizing the Church. He was instructed to ordain Oliver Cowdery an elder in the Church of Jesus Christ. Then, Oliver Cowdery should ordain Joseph; and afterwards they should ordain others, as they should be directed by revelation. These ordinations, however, were to be deferred until such time as all those who had been baptized could be assembled in a general meeting. And even then, the young Prophet, to whom these great revelations had been made, should not force himself upon his followers; but they were to show by free and voluntary vote whether or not they were willing to receive him as their spiritual teacher and leader. After the vote had been taken, these first Elders of the Church were to bless bread and break it with those assembled, and bless wine and drink it with them. Then, such as should be indicated by the Spirit of God should be ordained to the priesthood, and those who had been baptized should be confirmed by the laying on of hands for the gift of the Holy Ghost.[C] In order further to instruct his servants, the Lord gave in addition a revelation to Joseph Smith, Oliver Cowdery, and David Whitmer, explaining further the nature of their calling to the priesthood, making known that there should be twelve apostles called at some future time, and imparting other instructions relative to the building up of the Church of Christ, according to the fulness of the Gospel.[D]
[Footnote C: "History of the Church," Vol. I, p. 61.]
[Footnote D: Doc. and Cov. sec. 18.]
Not very long afterwards, another revelation was given specifying the day on which the organization should be effected, and outlining the duties of Church members. The Lord, in this revelation, says:
"The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month, which is called April."[E]
[Footnote E: Doc. and Cov. 20:1.]
Then the revelation proceeds to explain doctrine, and to define the duties of those holding the priesthood, also of lay members. Thus was the day fixed by divine revelation when the Church should be organized.
Accordingly on Tuesday, the sixth of April, 1830, Joseph Smith and his friends met at the house of Peter Whitmer, Sr., in Fayette Seneca County, New York. The laws of the State of New York required that there should be at least six members of any religious body to effect an organization. There were already more than six baptized followers of Joseph Smith. Since, however, no more than six were required, only six were chosen for the purpose of organization. They were, Oliver Cowdery, Joseph Smith, Jr., Hyrum Smith, Peter Whitmer, Jr., Samuel H. Smith and David Whitmer.[F] The Prophet writes:
[Footnote F: "History of the Church," Vol. I, p. 76, footnote.]
"Having opened the meeting by solemn prayer to our heavenly Father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church, according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the 'Church of Jesus Christ of Latter-day Saints;' after which he ordained me also to the office of an Elder of said Church. We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree—some prophesied, whilst we all praised the Lord, and rejoiced exceedingly."[G]
[Footnote G: "History of the Church," Vol. I, pp. 75-79.]
While the members were thus enjoying the manifestations of the Holy Ghost, another revelation pertaining to the organization of the Church was given to the Prophet Joseph. It is preserved in the Book of Doctrine and Covenants as section twenty-one.
"We now proceeded to call out and ordain some others of the brethren to different offices of the Priesthood, according as the Spirit manifested unto us; and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of God, 'The Church of Jesus Christ,' organized in accordance with commandments and revelations given by Him to ourselves to the order of the Church as recorded in the New Testament."[H]
[Footnote H: "History of the Church," Vol. I, p. 79.]
Thus was accomplished, fully ten years after the glorious vision of the Father and the Son, the organization of the Church of Jesus Christ of Latter-day Saints. It was the consummation of another great act in the drama of the Restoration. Gradually, the story has been building up to this climax. Gradually, the chosen servants of God have been trained, and prepared for the great responsibility of organization. Gradually, the "marvelous work and a wonder" has itself grown and made friends, that it might bear fruit in membership. And now the number of those who can testify to the divine origin of the great work is materially increased. It is not Joseph Smith alone; nor is it he alone with his associate Oliver; nor is it they alone with the three witnesses; nor yet is it they alone with the eight witnesses. It is now the Church membership. On them was poured the abundance of the Holy Ghost this momentous day. And though there were but six in the legal organization, all those assembled experienced the rich blessings of the Spirit. Moreover, from that day forth, the Church began to grow rapidly. On that very day, indeed, many became converted and were baptized, among others the father and the mother of the Prophet. At about the same time, Martin Harris, also, and Orrin Porter Rockwell received baptism. And thus the Church has increased from six to tens; from tens to tens of thousands, and from tens of thousands to hundreds of thousands,—all bearing witness that Joseph Smith received divine authority and special appointment to establish anew the Church of Christ upon the earth.
X.
THE GOSPEL ORDINANCES.
In the preceding chapter it was said that order is a fundamental law of heaven. Without order there is no system. Without order there is no method. Without order, in short, chaos is come again.
Having then, organized the Church—and organization, it was said, means order—the God of heaven would certainly require that all things pertaining to Church membership and to Church ritual should be done in an orderly way. He would certainly restore the ancient rules and ordinances for the accomplishment of certain ends—not that obedience to the rules, nor the performance of the ordinances, would alone bring salvation; but that the required observance of the prescribed word would establish order.
There is a right way and a wrong way to do all things. It is the following of the right way that brings reward. For example, a company of soldiers is ordered by their captain to charge up the steep side of a hill and engage with the enemy at the top. Any other side of the hill is more easy of ascent than the one designated by the captain. In fact, that particular one seems almost inaccessible. The soldiers, therefore, act upon their own judgments and desires. They scatter, and charge up the hill from all sides. Of course, they may all come finally to the top of the hill; but they come in broken line and are easily repelled. The day is lost to them. But why? Is not one ascent as good as another? Surely, when one is climbing for pleasure. But when one is acting under organization, there can be but one ascent. The soldiers who chose the other way, reached the summit of the hill, but in disorder, broken, and disunited. Moreover, by choosing their own road, they missed the very point and purpose for which the captain ordered them to charge together up the steepest way. And what was even worse, by breaking to follow their own desires, they brought confusion, chaos even, into their ranks.
It may be that the appointed way will not appear to be our way. But it is for the Master of the organization, for Him who has established order, to say how we shall proceed, that order, peace and harmony may persist. With a Church organization restored we should expect to find restored also the ordinances and ceremonies divinely prescribed for the continuance of the organization.
First, then, to belong to the Church of Christ, it becomes necessary to make covenant with Him in His chosen way. That way is baptism. It is the outward ordinance in covenant of the new condition existing between the Savior and the saved. This it was that Paul had in mind when he wrote to the Romans: "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[A] And again he wrote to the Galatians: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ."[B] It is evident, then, that baptism is the ordinance of initiation into the Church of Christ; and further, that that ordinance must be by immersion since it is in the likeness of the burial of Christ.
[Footnote A: Rom. 6:3-5.]
[Footnote B: Gal. 3:26, 27.]
When John the Baptist, in the glorious appearance to Joseph Smith and Oliver Cowdery, restored to them the Priesthood of Aaron, he explained that it held the keys "of baptism by immersion for the remission of sins."[C] With this priesthood conferred upon them, Joseph and Oliver became endued with authority to baptize in the name of the Father. John the Baptist instructed them to baptize each other. Afterwards, as we have already learned, they were instructed that they should baptize all who wished to join with them in the Church of Christ. Before the day the Church was organized, further specific instructions were given concerning the sacred ordinance of baptism.
[Footnote C: Doc. and Cov. sec. 13.]
"And again, by way of commandment to the Church concerning the manner of baptism," we read in an early revelation, "all those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."[D]
[Footnote D: Doc. and Cov. 20:37.]
"Baptism," says the Lord further, "is to be administered in the following manner unto all those who repent:—The person who is called of God, and has authority from Jesus to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name—Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse him or her in the water, and come forth again out of the water."[E]
[Footnote E: Doc. and Cov. 20:72-74.]
After being baptized, the new convert received anciently the gift of the Holy Ghost. "Men and brethren," cried the assembled Jews on the day of Pentecost, "what shall we do?" Peter answered, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."[F] And this gift of the Holy Ghost was conferred by the laying on of hands of those having authority so to do. At one time, when the apostles at Jerusalem heard that the people of Samaria had received the Gospel they sent to Samaria Peter and John. These two apostles prayed with the new converts that they might receive the Holy Ghost. "Then they laid their hands on them, and they received the Holy Ghost." There was present one Simon, a magician. "And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."[G]
[Footnote F: Acts 2:37-39.]
[Footnote G: Acts 8:14-20.]
It was to be expected, then, that, having restored the proper form of baptism, the Lord would restore also the proper way of conferring the gift of the Holy Ghost. Accordingly, the word of God declares, in the revelation given during the organization meeting of the Chuch, that—"An apostle is an elder, and it is his calling to baptize. * * * And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures."[H] And again, the Lord says to His elders: "Ye shall remember the church articles and covenants to keep them; and whoso having faith you shall confirm in my church by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them."[I]
[Footnote H: Doc. and Cov. 20:38-41.]
[Footnote I: Doc. and Cov. 33:14, 15.]
Thus were the essential ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost restored in this dispensation. Baptism, however, is applicable only to those who have reached years of accountability. It may be administered only to those who are capable of understanding, of believing, of repenting, and of confessing. This, little children cannot do; nor have they need so to do, for little children are without sin.
Once, the devoted parents of Israel brought their children to the Master, that He might touch them. The disciples, careful of their beloved Master, rebuked the parents; but He said in His divine way: "Suffer the little children to come unto me, and forbid them not for of such is the kingdom of God. Verily I say unto you. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."[J]
[Footnote J: Mark 10:13-16.]
These, then, who were young and without sin—like whom are those in the kingdom of God—the Master did not lead into the waters of baptism. He took them in His arms and blessed them. And in accordance with this pattern, the following instructions were given to the Prophet, respecting the manner of receiving little children: "Every member of the Church of Christ having children, is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name."[K]
[Footnote K: Doc. and Cov. 20:70.]
Again, in the same comprehensive revelation given at the organization of the Church, the Lord gave specific directions for the administration of the sacrament. As He Himself did when He met with His disciples at the Last Supper, so He would have His people continue to do. The Lord says in the modern revelation: "It is expedient that the church meet together often, to partake of bread and wine in remembrance of the Lord Jesus; and the elder or priest shall administer it—he shall kneel with the church and call upon the Father in solemn prayer, saying—'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen.'"
Afterwards the wine should be administered in the following way: "He shall take the cup also, and say—'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen.'"[L]
[Footnote L: Doc. and Cov. 20:75-79.]
Not only, however, was the manner of performing the ordinance thus explained, but important instructions were given also to the saints that they should not partake of this Holy Sacrament unworthily. For, as said the Apostle Paul, "whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord."[M] Moreover, the Lord gave directions also as to what should be used in the ordinance. The Prophet Joseph was on his way, one evening, to purchase wine for the sacrament. Suddenly, he was met by a heavenly messenger, and received the following instructions:
[Footnote M: I Cor. 11:27.]
"Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies, wherefore you shall partake of none, except it is made new among you; yea, in this my Father's kingdom, which shall be built up on the earth."[N] For this reason, water came to be used by the saints in the ordinance of the sacrament, and has been in general use ever since.